PARABRAHMA SUTRAS (149-150)

149. Shrutapravesho gito lohamishravat shaktyaamshi vishishtah.

Translation: The entry is said by Veda as well as Gita like the alloy of two metals. The major component is decided by power as in Vishistaadvaita.

Explanation: The entry of God in to creation is explained by the Veda (Tadevaanupraavishat…). The entry of the blessed liberated soul in to God is mentioned by the Gita (Praveshtumcha…). In both the scriptures, the word entry is common. This shows the homogeneous mixing of God and liberated soul to form a single phase like the two metallic components mixing together homogeneously to form a single phased alloy. Since, God is unimaginable and unseen, He becomes undetectable. The human incarnation appears as the detectable liberated soul or human being only. In the case of alloy, if one of the two metals is a trace and is undetectable to the eye, the alloy appears to be the major single metal only. In the case of gold, a small amount of copper is mixed but the alloy appears to be gold only due to the major detectable gold only. In the quantitative sense, the major amount of metal is treated as the major component. But if the trace-metal happens to be very costly, the minor component can be treated as the major component from the point of the value of the metal. Similarly, even though God is undetectable to the eye, from the point of the value, God happens to be major component and the liberated soul is only the minor component. Hence, the theory of Ramanuja treating God as major component (Amshi) and the soul as minor component (Amsha) is correct from the point of the value of power of the component.

150. Uddhaarakaah guravo na kevalasadvidah trayopi.

Translation: The three preachers are for uplifting the disciples and they are not mere scholars to expose the truth.

Explanation: Shankara, Ramanuja and Madhva are equally respectable preachers, who have preached the same truth by stressing a part of the truth or some times twisting the truth to suit the context for uplifting the human beings existing in their times. A preacher can twist the concept or stress a part of the concept for the sake of uplifting the spiritual aspirants existing in that time. Such freedom is sanctioned by God to the preacher since the uplift of the human beings is the main goal to be achieved. The projection of the complete concept without any twist may some times become useless and may even harm the people. The practical problems are more important for a preacher to uplift the disciple and mere projection of theoretical truth without any practical use is done by a scholar. Thus, a preacher is totally different from a scholar. The preacher modifies the spiritual knowledge in such a way so that the disciple climbs the higher step. A scholar is never bothered about the uplift of the disciple and is bothered only in projecting the plain concept as the ultimate truth. The preacher is also a scholar but a scholar need not be the preacher.